The passage we considered in the previous article said that, “the great outpouring of the Holy Spirit” of Revelation chapter eighteen, “will not come until we have an enlightened people, that know by experience what it means to be laborers together with God.” But the promise is that when “we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure.” The identification of the “great outpouring” infers a lesser outpouring (a measuring).
Pe pasáhe ñahesa’ỹijo vaʼekue pe artículo mboyveguápe heʼi vaʼekue: “pe ñehẽ guasu Espíritu Santo rehegua” Apocalipsis kapítulo dieciocho-peguáva “ndoumoʼãi peve ñande rerekóvo peteĩ tetãygua hesakã porãva, oikuaáva heko rupi mbaʼépa heʼise ñambaʼapo hag̃ua oñondive Ñandejára ndive”. Péro pe ñeʼẽmeʼẽ niko kóva: arakaʼe “jarekóramo ñañemeʼẽmbaitépe, pyʼaite guive, Cristo rembiapópe, Ñandejára ohechakuaáta upéva oñohẽvo Ijespíritu peteĩ medidaʼỹre”. Pe jehechakuaa “pe ñehẽ guasu” rehegua omoñeʼẽ hag̃ua oĩha avei peteĩ ñehẽ michĩvéva (peteĩ medida).
On September 11, 2001, the mighty angel of Revelation eighteen descended, but “the largest portion of the church” were then, and still “are not laborers together with God.” Between September 11, 2001, and the point when God identifies the fact there is finally a group who have attained to “entire, whole-hearted consecration to the service of Christ,” the latter rain is “measured,” the judgment of the living occurs, and judgment begins with the house of God.
11 jasypakõi 2001-pe, pe ánhel mbarete Apocalipsis dieciochopegua oguejy; péro “tuichavéva pehẽngue tupãópegua” upe jave, ha koʼág̃a peve, “ndahaʼéi tembiapohára oñondive Tupã ndive.” 11 jasypakõi 2001 guive pe punto peve Tupã oikuaaukahápe ipahápe oĩha peteĩ aty ohupytýva “entero, pyʼaite guive oñekonsagra hag̃ua Cristo rembiapópe,” pe ama paha “oñemedi”, oiko pe juicio umi oikovévare, ha pe juicio oñepyrũ Tupã róga rehe.
Revelation chapter eighteen, identifies two voices, which Sister White informs us are two calls to the churches. The second voice (call), is the call out of Babylon that occurs at the soon-coming Sunday law. The first voice arrived on September 11, 2001. The outpouring of the Holy Spirit that then began was “measured,” for Christ first needed to cleanse the people He would ultimately pour out the Holy Spirit upon “without measure”, as He lifted them up as an ensign in the hour of the great earthquake. That group needed to be purified before the second voice of Revelation eighteen sounded, for they are to be those who would proclaim that message.
Apocalipsis capítulo dieciocho identifica mokõi ñe'ẽ, Sister White oikuaauka ñandéveha mokõi henói umi iglésiakuérape g̃uarã. Pe mokõiha ñe'ẽ (henói) ha'e pe henói osẽ hag̃ua Babilóniagui oikóva pe léi dominical hi'aguĩmbotávape. Pe peteĩha ñe'ẽ oguahẽkuri 11 jasyporundy ary 2001-pe. Pe Espíritu Santo ñehẽkue upérõ oñepyrũva “ojeha'ãkuaa rupi”, Cristo raẽ tekotevẽgui omopotĩ umi tavayguakuérape ipahápe oñohẽta haguére hi'árikuéra pe Espíritu Santo “ojeha'ã'ỹre”, omopu'ãvo chupekuéra peteĩ techaukaha ramo pe yvyryrýi guasu aravópe. Upe aty tekotevẽkuri oñemopotĩ pe mokõiha ñe'ẽ Apocalipsis capítulo dieciochogua osapukái mboyve, ha'ekuéra rupi hag̃ua umi omyasãitáva upe marandu.
At the first disappointment in the spring of 1844, the Protestants became apostate Protestants and the faithful who then found themselves in the tarrying time, represented the temple of those who were formerly not the people of God. On September 11, 2001, the mighty angel of Revelation eighteen descended, and the first step in the cleansing and raising up of God’s last-day temple began, and it began with the testing of Laodicean Adventism. On July 18, 2020, the second step of the testing process began. At Christ’s baptism the process of separating ancient Israel began as Christ then selected the first disciples, which were the foundation of the Christian temple that He was erecting in that history.
Peteĩha ñembotavýpe ary 1844-pe yvoty jave, protestántekuéra oiko protestánte apóstata, ha umi jerovia hag̃ua ojejuhúva upérõ ára oha’arõva ryepýpe, orrepresenta pe témplo umi yma ndaipóriva’ekue Tupã retãygua. Arange 11 jasyporundy 2001-pe, pe ánhel mbarete Apocalipsis dieciocho-gui oguejy, ha oñepyrũ pe peteĩha paso pe mopotĩ ha ñemopu’ãme Tupã rembiapo paha ára pegua témplo rehegua, ha oñepyrũ Laodicéa adventismo jejopy’apy rupive. Arange 18 jasypokõi 2020-pe, oñepyrũ pe mokõiha paso pe jejopy’apy rape rehegua. Cristo ñemongaraipe, oñepyrũ pe proceso oñemboja’o hag̃ua Israel yma guarépe, Cristo upérõ oiporavo rupi umi tenondegua temimbo’e, ha’ekuéra va’ekue pe base pe témplo cristiano rehegua ha’e omopu’ãva’ekue upe tembiasakue ryepýpe.
At the beginning of his three and a half year ministry, Christ cleansed the temple, which He identified as “His Father’s house,” and at the end of His ministry, when He had cleansed the temple the second and final time, His pronouncement was “your house is left unto you desolate.” The previous covenant people had been passed by and His new covenant people were established as “His Temple”. At the Sunday law the corporate structure of the Seventh-day Adventist church will be desolate.
Iministerio mbohapy áño ha mbyte oñepyrũrõ guare, Cristo omopotĩ pe témplo, ha upéva ha’e ohenói va’ekue “Itúva róga”; ha hembiapo paha gotyo, omopotĩ jey rire pe témplo mokõiha ha paha jey, he’i va’ekue: “pende róga ojeheja peẽme nandi hag̃ua.” Pe tavaygua kuéra pe pehẽngue yma guaréva oñemboyke, ha tavaygua pyahu pe ñe’ẽme’ẽ pyahúpe oñemopyenda “Itemplo” ramo. Pe léi domingo jave, Iglesia Adventista del Séptimo Día rekohaty atyguasu opytáta nandi hag̃ua.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
“Pe proféta he’i: ‘Ahecha ambue ánhel oguejy yvágagui, oguerekóva tuicha pokatu; ha ko yvy hesakã iñemimbipa reheve. Ha osapukái mbaretépe peteĩ ñe’ẽ hatãva rupive, he’ívo: Ho’a, ho’a Babilonia guasu, ha oiko aña-kuéra róga’ (Apocalipsis 18:1, 2). Kóva hína pe ñe’ẽmondo peteĩchagua pe ome’ẽva’ekue pe mokõiha ánhel. Babilonia ho’a, ‘ha’e omongaru rupi opa tetãnguérape umi víno ipochyva hekovai rehegua’ (Apocalipsis 14:8). Mba’épa upe víno?—Iñembo’e jerovia japu. Ha’e ome’ẽ va’ekue ko yvy ape ári peteĩ sábado japu, pe sábado añetegua irundyha tembiapoukapy pegua rendaguépe, ha ombojoapy pe japu Satanás peteĩhaite omombe’u va’ekue Évape Edénpe—pe ánga omanó’ỹha ijeheguiete. Heta ambue jejavy peteĩcha rehegua omyasãi mombyry ha opa rupi, ‘ombo’évo tembiapoukapykuéra yvypóra rembiapoukapyramo’ (Mateo 15:9).”
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Review and Herald, December 6, 1892.
“Jesús omoñepyrũrõ guare Iministerio público, omopotĩ pe Templo iñemongy’a sacrílega-gui. Ha apytepe umi tembiapo pahaite Iministeriopegua oĩ pe mokõiha ñemopotĩ Templo rehegua. Péicha avei, pe tembiapo pahápe ojejapóva oñemomarandúvo ko múndo, mokõi ñehenói iñambuéva ojejapo umi iglésiape. Pe marandu mokõiha ánhel rehegua ha’e: ‘Oguẽma, oguẽma Babilonia, upe távaguasu, ha’e rupi omboy’u opa tetãnguérape pe víno ipochyva’ekue hekovai rehegua’ (Apocalipsis 14:8). Ha pe hatã sapukáipe pe marandu mbohapyha ánhel rehegua, oñehendu peteĩ ñe’ẽ yvágagui he’íva: ‘Pesẽ chugui, che retãyguakuéra, ani hag̃ua peike hendive ipekádope, ha ani hag̃uáicha pehupyty umi plága oguerekóva. Pórke ipekadokuéra oguahẽma yvágape, ha Tupã imandu’áma hembiapo vai rehe’ (Apocalipsis 18:4, 5).” Review and Herald, 6 de diciembre de 1892.
The first temple cleansing aligns with the first voice of Revelation chapter eighteen, and the second voice is the loud cry that calls God’s other flock out of Babylon. Verses one through three were fulfilled when the great buildings of New York City were thrown down. That happened on September 11, 2001, and the first temple cleansing, or the first of two calls to the churches was made. The first call began at Christ baptism, when the Holy Spirit came down out of heaven and the test for ancient Israel began. On August 11, 1840, the first temple cleansing, or the first of two calls to the churches was made to the Millerite movement.
Pe ñemopotĩha peteĩha pe tupaópe ojoaju Apocalipsis kapítulo dieciocho ñe’ẽ peteĩha ndive, ha pe mokõiha ñe’ẽ hína pe sapukái hatãva ohenóiva Ñandejára ovecha aty ambuévape osẽ hag̃ua Babiloniágui. Umi versíkulo peteĩ guive mbohapy peve oñekumpli vaʼekue umi tuicha óga táva Nueva York-pegua oñemboguejýramo guare. Upéva oiko vaʼekue 11 jasyporundy 2001-pe, ha upérõ ojejapo pe ñemopotĩha peteĩha tupaópe, térã pe peteĩha mokõi henói guive umi iglésiape g̃uarã. Pe henói peteĩha oñepyrũkuri Cristo ñemongaraipe, Espíritu Santo oguejýramo guare yvágagui ha oñepyrũ pe prueba Israel yma guarépe g̃uarã. 11 jasypoapy 1840-pe, pe ñemopotĩha peteĩha tupaópe, térã pe peteĩha mokõi henói guive umi iglésiape g̃uarã, ojejapo vaʼekue pe movimiento Millerita-pe.
At that time, the latter rain and the sealing of the one hundred and forty-four thousand began, in conjunction with the final scenes of the Investigative Judgment. In those final scenes the work of Christ is represented as His blotting out the sins of the faithful from the book of sins, or the blotting out of the names of the professed Christians from the book of life. That period of time is the period of the sprinkling of the latter rain, for God will only pour out the Holy Spirit without measure when the church is pure. At the Sunday law, the outpouring of the Holy Spirit will be without measure.
Upérõ upe jave oñepyrũ okẽ pahápegua ha peteĩ ciento cuarenta y cuatro mil ñembysýi, ojoajúvo Juicio Investigativo rembiasakue paha ndive. Umi tembiapo paha-pe Cristo rembiapo oñembohechauka ramo ha’e ombogue hag̃ua umi iñangaipa umi jerovia hag̃uapegua “libro de pecados”gui, térã ojeipe’a hag̃ua umi téra umi cristiano he’íva ijehe hikuái-gui “libro de la vida”gui. Upe ára pehẽngue hína pe okẽ pahápegua ñemyakỹmboha ára, Ñandejára ndoitymo’ãi rupi Espíritu Santo ipohýi’ỹre pe iglesia ipotĩramo añoite. Pe léi domingo jave, Espíritu Santo ñehẽ haguãta ipohýi’ỹre.
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 216.
—Mba’épa pejapo, peẽ che pehẽnguekuéra, ko tembiapo tuichaitépe peñembosako’i hag̃uápe? Umi oñembojoajúva ko yvy arapóre ohupyty hína pe molde yvyporagua ha oñembosako’i hína pe mymba ra’ãnga marca hag̃ua. Umi ndojeroviáiva ijehe, umi oñemomirĩva Tupã renondépe ha omopotĩva iangakuéra añetegua rendúpe, umíva ohupyty hína pe molde yvagagua ha oñembosako’i hína ohupyty hag̃ua Tupã sello ijyvatekuépe. Vove osẽ pe decreto ha pe marca oñemoĩ, ikarakterkuéra opytáta potĩ ha marã’ỹ hag̃uáicha opa ára g̃uarã.—Testimonios, volumen 5, 216.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Espíritu Santo rembiapo ha’e hína ombojerovia hag̃ua yvórape angaipa rehe, tekojoja rehe ha juicio rehe. Yvóra ikatu hag̃uáicha oñemomarandu añónte ohechávo umi ogueroviáva pe añetegua oñesantifika hague pe añetegua rupive, oiko ha omba’apo hag̃ua yvate ha marangatu principio-kuéra rehe, ohechauka hag̃ua peteĩ sentido yvate ha porãme pe línea omboja’óva umi oñangarekóva Tupã mandamiento-kuéra rehe ha umi opyrũva hesekuéra ipy guýpe. Pe Espíritu santificación ohechauka porã pe diferencia oĩva umi oguerekóva Tupã sello ha umi oñangarekóva peteĩ pytu’u ára japu rehe. Pe prueba oguahẽ vove, ojekuaáta hesakã porã mba’épa hína pe mymba marka. Upéva ha’e domingo ñongatu. Umi, añetegua ohendu rire, oseguíva gueteri omoĩ hag̃ua ko ára marangatúramo, ogueraha pe kuimba’e angaipa rehegua firma, upe opensáva ombohasyse hag̃ua ára ha léi-kuéra.” Bible Training School, 1 de diciembre de 1903.
Isaiah identifies the “day of the east wind,” which he also identifies as the “rough wind,” that is restrained (stayeth), as the point when “the measuring” begins.
Isaías omombe’u pe “ára yvytu kuarahyresẽgua”, ha upéva avei he’iha pe “yvytu hatã”, ojejokóva (opytáva), ha upéva hína pe punto oñepyrũhápe “pe medida”.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.
Ha’eñoitépe, osẽvo, nde reñe’ẽ hag̃ua hendive; ha’e ojoko yvytu hatãva ára yvytu kuarahyresẽgua-pe. Upévare, péicha oñemopotĩta Jacob rembiapo vai; ha kóva ha’e opa hi’a ojeipe’a hag̃ua ipekádo: ojapo vove altar ita kuéra opavave itakái ramo ojeka’íva, umi yvyra marangatu ha ta’anga kuéra ndopytamo’ãi. Upéicharõ jepe, pe táva mbarete opytáta nandi, ha pe óga ojehejáta ha opytáta ñu hag̃uáicha: upépe pe vakara’y okarúta, ha upépe oñeno hag̃ua, ha ho’úta hakã kuéra. Iñaraka’ẽnguéra ipirupa vove, oñekytĩta; umi kuña ou ha omyendýta: ha’égui peteĩ tetã ndaikatúiva ontende; upévare upe ojapóva’ekue chupekuéra ndoiporiahurerekomo’ãi, ha upe omoheñóiva’ekue chupekuéra nohechaukamo’ãi chupekuéra mba’eporã. Ha oikóta upe árape, Ñandejára ombota’ẽta ysyry rape guive Egipto ysyry peve, ha peẽ peñembyatyta peteĩteĩ, peẽ Israel ra’y kuéra. Ha oikóta upe árape, pe turu guasu oñembopúta, ha ouva’erã umi oĩva’ekue hag̃uáicha omanóvo Asiria retãme, ha umi oñemosẽva’ekue Egipto retãme, ha omomba’éta Ñandejárape pe yvyty marangatu Jerusalén-pe. Isaías 27:6–13.
The “east wind” is the power that sinks the “ships of Tarshish” and brings judgment upon the whore of Tyre. The “east wind” is the power that causes the kings to be afraid. The “east wind” is what brought the “blasting” blight upon Egypt, that produced the seven years of famine, as Joseph and Pharaoh brought the entire world (Egypt), into bondage, and it was the “east wind” that brought the “locusts” that ate up everything during the deliverance from Egypt. Islam is the “east wind.”
Pe “yvytu kuarahyresẽ goty guive” ha’e pe pu’aka omondýiva yguasu rupi guataha “Társis mba’yrumýi” ha oguerúva juicio Tiro kuña heko vai rehe. Pe “yvytu kuarahyresẽ goty guive” ha’e pe pu’aka omongyhyjéva mburuvichakuérape. Pe “yvytu kuarahyresẽ goty guive” ha’e pe oguerúva’ekue Egíptope pe mba’e vai “ikuera pirúva”, omoheñóiva’ekue umi siete ary ñembyahýi, José ha Faraón omoinge aja opa yvy ape ári (Egipto) tembiguáipe; ha pe “yvytu kuarahyresẽ goty guive” voi oguerúva’ekue umi “tuku” ho’upáiva opa mba’e Egipto guive ñemosẽ jave. Islam ha’e pe “yvytu kuarahyresẽ goty guive”.
The reform movements of Bible prophecy establish that each reform movement has its own peculiar theme. The theme of the reform movement of the one hundred and forty four thousand is Islam. On September 11, 2001, Islam of the third Woe attacked the earth beast, and George W. Bush, “the second”, immediately placed a restraint upon the “east wind.” At that event, as Sister White records, when the great buildings of New York City are brought down, Revelation eighteen, verses one through three were fulfilled. Those three verses represent the first of two voices in Revelation chapter eighteen. The second voice is located in verse four, and it identifies the call out of Babylon, which begins at the Sunday law in the United States. Islam of the third woe, is restrained by the four angels of Revelation chapter seven, while the one hundred and forty-four thousand are sealed.
Umi movimiento de reforma de la profecía bíblica omopyenda peteĩteĩva oguerekoha iñemohendapyre tee. Pe tema pe movimiento de reforma rehegua umi cien cuarenta y cuatro mil-gui ha’e Islam. Ára 11 jasyporundy 2001-pe, Islam pe mbohapyha Ay-gua oataka pe mymba yvýpegua, ha George W. Bush, “mokõiha”, pya’e omoĩ peteĩ ñembopyta pe “yvytu kuarahyresẽgua” ári. Upe tembiapópe, Sister White ojehaiháicha, umi tuicha óga New York City-pegua oñemboguejýrõ guare, Ojehechaukaapy 18, versíkulo peteĩ guive mbohapy peve oñekumpli. Umi mbohapy versíkulo ohechauka pe peteĩha mokõi ñe’ẽgui Ojehechaukaapy kapítulo 18-pe. Pe mokõiha ñe’ẽ oĩ versíkulo 4-pe, ha upéva omombe’u pe henói osẽ hag̃ua Babiloniágui, oñepyrũva pe léi domingo Estados Unidos-pe. Islam pe mbohapyha ay-gua oñeñapytĩ umi irundy ánhel Ojehechaukaapy kapítulo 7-peguare, aja umi cien cuarenta y cuatro mil oñesella.
“The Lord God is a jealous God, yet He bears long with the sins and transgressions of His people in this generation. If the people of God had walked in His counsel, the work of God would have advanced, the messages of truth would have been borne to all people that dwell on the face of the whole earth. Had the people of God believed Him and been doers of His word, had they kept His commandments, the angel would not have come flying through heaven with the message to the four angels that were to let loose the winds that they should blow upon the earth crying, Hold, hold the four winds that they blow not upon the earth until I have sealed the servants of God in their foreheads. But because the people are disobedient, unthankful, unholy, as were ancient Israel, time is prolonged that all may hear the last message of mercy proclaimed with a loud voice. The Lord’s work has been hindered, the sealing time delayed. Many have not heard the truth. But the Lord will give them a chance to hear and be converted, and the great work of God will go forward.” Manuscript Releases, volume 15, 292.
“Ñandejára Tupã ha’e peteĩ Tupã akãhatãva, upéicharõ jepe, Ha’e oaguanta are Itavayguakuéra angaipa ha hembiapo vai ko ñemoñarepe. Tupã retãyguakuéra oguatárire Ikuatiarãme, Tupã rembiapo tenonderãguápe oñemotenondéta kuri, añetegua marandu oñegueraháta kuri opa tavayguápe oikóva ko yvy tuichakue ári. Tupã retãyguakuéra ogueroviárire Chupe ha ojapórire Iñe’ẽ, oñongatúrire Hemimbo’e hag̃ua, pe ánhel ndoumo’ãikuri oveve yvágare pe marandu reheve umi irundy ánhelpe opoi hag̃ua yvytu kuéra ikatu hag̃uáicha oipeju yvy ári, osapukáivo: Pejoko, pejoko umi irundy yvytu ani hag̃ua oipeju yvy ári che aseal mboyve Tupã rembiguái kuérape ijatypýpe. Péro pe tavayguakuéra naiñe’ẽrendúigui, ndaijagradesidóigui, imarangatu’ỹgui, yma Israel ypykueicha, pe ára oñembopuku ikatu hag̃uáicha opavave ohendu pe paha poriahuvereko marandu oñemoherakuãva ñe’ẽ hatãme. Ñandejára rembiapo ojokopyre, pe sellado ára oñembotavy. Heta ndoikuaái gueteri pe añetegua. Péro Ñandejára ome’ẽta chupekuéra pa’ũ ohendu hag̃ua ha ojevy hag̃ua, ha Tupã rembiapo guasu oñemotenondéta.” Manuscript Releases, volúmen 15, 292.
Those who are sealed, are sealed before the Sunday law, for the world can only be warned, and therefore called out of Babylon, by seeing men and women in the Sunday law crisis with the seal of God. The sealing of the one hundred and forty-four thousand began on September 11, 2001, but the sealing time was delayed.
Umi oñeselláva, oñesella pe léi domingo mboyve, ko yvy ári oĩvagui ikatu hag̃uáicha oñeñemongeta ha upévare oñehenói osẽ hag̃ua Babilóniagui, ohechávo kuimba’e ha kuña kuérape pe apañuãi léi domingope orekóva Tupã sello. Pe sellado umi cien cuarenta y cuatro mil rehegua oñepyrũ 11 de septiembre de 2001-pe, péro pe ára de sellado oñembotapykue.
All the prophets are addressing the last generation, and this passage is directly referenced to the final generation. In this final generation God’s people did not “walk in His counsel,” and for that reason the sealing time was hindered and delayed. It was delayed and hindered by the beast from the bottomless pit in Revelation chapter eleven, that murdered the two prophets. That beast in the time of the French Revolution was atheism, and it typified the atheistic movement introduced by those who introduced the “woke-ism,” that is now confronting the world, into the movement of Future for America, and then Future for America ceased to walk in God’s counsel and allowed the influence of those who promoted their modern homosexual agenda, in conjunction with others who promoted the setting of time, to hinder the sealing time.
Maymáva proféta kuéra oñe’ẽ hína pe generación paha rehe, ha ko pasáhe oñehenói hag̃uaite pe generación paha rehe. Ko generación pahápe Ñandejára tavayguakuéra ndoikói vaʼekue “Iñeʼẽme”, ha upévare pe ára oñeseállava ojokóvo ha oñemombýi. Ojejoko ha oñemombýi pe mymba yvykua pypukuʼỹguio oúva rupi, Apocalipsis kapítulo once-pe, ojukáva mokõi profétape. Upe mymba, Revolusión Francesa tiémpope, haʼe vaʼekue ateísmo, ha ohechauka hag̃ua pe movimiento ateo omoñepyrũ vaʼekue umi omoingéva “woke-ism”, koʼág̃a ombohováiva ko yvy ape ári, Future for America ryepýpe; ha upéi Future for America ndoguatavei Ñandejára ñeʼẽme ha oheja oike hag̃ua umi omotenondéva iagénda homosexual moderna influencia, ambuekuéra ndive oñondive umi omotenondéva pe ára ñemohenda, ojoko hag̃ua pe ára oñeseállava.
“Much that has been revealed to me crowds upon my mind, which I hardly know how to express. Yet I cannot hold my peace. The Lord is indignant at men who set themselves up to rule their fellow-men, and to carry out plans which the Holy Spirit has condemned. I am more surprised than I can express at your failure to discern that God has not set up these men. The new order of things ought to alarm you, for it had not the sanction of heaven.
“Heta mba’e ojehechauka va’ekue chéve oñembyaty che akãme, ha ndaikuaái mboyve mba’éichapa amombe’úta. Upéicharõ jepe, ndaikatúi akirirĩ. Ñandejára ipochy umi kuimba’ére omoĩva ijehe peteĩ tenda ogoverna hag̃ua iñirũnguéra ári, ha omotenonde hag̃ua tembiaporã pe Espíritu Santo omboyke va’ekue. Añemondýi hag̃ua ndaha’éi pe añemombe’ukuaa hag̃uáicha pende resa’ỹijo’ỹre pehechakuaa’ỹ hague Tupã ndomoĩriha ko’ã kuimba’épe. Pe orden pyahu oĩva’erã pende mongyhyjéva, ndorekóigui yvágagui mborayhu térã ñemoneĩ.”
“The natural heart is not to bring its own tainted, corrupting principles into the work of God. There must be no concealing of the principles of our faith. The third angel’s message is to be sounded by God’s people. It is to swell to the loud cry. The Lord has a time appointed when he will bind off the work; but when is that time? When the truth to be proclaimed for these last days shall go forth as a witness to all nations, then shall the end come. If the power of Satan can come into the very temple of God, and manipulate things as he pleases, the time of preparation will be prolonged.
“Pe korasõ ypykue ndaha’éi ogueru hag̃ua hembiapoitépe Ñandejára rembiasakue mba’épe ipy’a vai ha omongy’áva. Ndaikatúi oĩ mba’eve ñemokañyme ñande jerovia ypykuéra rehegua. Mbohapyha ánhel marandu oñemombe’u va’erã Ñandejára tavayguakuéra rupi. Upéva okakuaa va’erã pe sapukái hatãme. Ñandejára oguereko peteĩ ára oñemohenda hag̃ua omohu’ã hag̃ua hembiapo; ha araka’e pe ára upéva? Pe añetegua oñemombe’u va’erãva ko’ã ára pahápe osẽ vove tembihecha ramo opa tetãme g̃uarã, upérõ ou va’erã pe paha. Satanás pu’aka ikatu ramo oike voi Ñandejára róga marangatuetépe, ha omongu’e mba’e opa mba’e ha’e oipotaháicha, pe aravo ñembosako’i rehegua ipukuve va’erã.”
“Here is the secret of the movements made to oppose the men whom God sent with a message of blessing for his people. These men were hated. The men and God’s message were despised, as verily as Christ himself was hated and despised at his first advent. Men in responsible positions have manifested the very attributes that Satan has revealed. They have sought to rule minds, to bring their reason and their talents under human jurisdiction. There has been an effort to bring God’s servants under the control of men who have not the knowledge and wisdom of God, or an experience under the Holy Spirit’s guidance. Principles have been born that should never have seen the light of day. The illegitimate child should have been stifled as soon as it breathed the first breath of life. Finite men have been warring against God and the truth and the Lord’s chosen messengers, counterworking them by every means they dared to use. Please consider what virtue there came in the wisdom and plans of those who have slighted God’s messages, and, like the scribes and Pharisees, have despised the very men whom God has used to present light and truth which his people needed.” The 1888 Materials, 1525.
“Kóva ha’e pe ñemimby umi tembiapo ojapóva oñemoĩ hag̃ua kuimba’e kuérare Ñandejára ombouva’ekue peteĩ marandu jehovasa rehegua hag̃ua hetãygua kuérape. Ko’ã kuimba’e kuérare ojehayhu’ỹ. Umi kuimba’e ha Ñandejára marandu oñemboyke ha oñembopochy, añetéhápe Cristo voi ojehayhu’ỹ ha oñembopochy haguéicha iju ypykue jave. Kuimba’e kuéra tenda responsable-pe oĩva ohechauka umi teko tee Satanás ohechauka va’ekue. Ha’ekuéra oheka omanda hag̃ua apytu’ũre, omoĩ hag̃ua iñarandu ha italénto yvypóra poguýpe. Oĩ peteĩ ñeha’ã oñemoĩ hag̃ua Ñandejára rembijokuái kuérape kuimba’e kuéra oisãmbyhýva poguýpe, umi ndorekóiva Ñandejára arandu ha iñarandu, térã peteĩ jeikuaa Espíritu Santo sãmbyhy guýpe. Oñemoheñói va’ekue umi principio araka’eve nohechava’erãmo’ãva ára resape. Pe ta’ýra ndaha’éiva legítimo ojejoko va’erãmo’ã kuri upe ikatu hag̃uáicha oikove sapy’aitépe, upe osẽ ramoite pe tekove’ẽ ypykue. Yvypóra opa hag̃uáva oiko hína ñorairõme Ñandejára rehe, añetegua rehe, ha Ñandejára marandu rerahaha poravo rehe, omba’apo joavy hendivekuéra opa mba’e rupive oipytyvõ hag̃uáicha ojapo. Ajerure peẽme pemoĩ porã hag̃ua pene akãme mba’e tekoporãpa osẽ kuri umi ohecharamóva iñarandu ha umi tembiaporãgui umi omomichĩ va’ekue Ñandejára marandu kuéra, ha, umi mbo’ehára kuatiare ha fariseokuéraicha, omboyke va’ekue umi kuimba’e Ñandejára oiporu va’ekue ogueru hag̃ua tesape ha añetegua hetãygua kuéra oikotevẽva’ekue.” The 1888 Materials, 1525.
The sealing time that began on September 11, 2001, was hindered for the representatives of Satan were allowed to come into the “very temple of God.” The issue that should be seen here is that from 1798 unto 1844, the Millerite temple was erected, and on October 22, 1844, the messenger of the covenant suddenly came unto his temple. The temple and the host had been trampled down by the papacy for twelve hundred and sixty years, and when the papacy received its deadly wound Christ began the work of erecting the Millerite temple, and the symbol of the temple is the number forty-six, on several witnesses.
Pe ára oñepyrũ vaʼekue pe ñemokyreʼỹ septiembre 11, 2001-pe, ojejoko, Satanás rembijokuái oñemeʼẽgui chupekuéra oike hag̃ua pe “Tupã templo tee”pe. Pe mbaʼe ojehechavaʼerã koʼápe haʼe hína kóva: 1798 guive 1844 peve, oñemopuʼãkuri pe templo Millerita, ha octubre 22, 1844-pe, pe maranduha ñeʼẽmeʼẽgua ou sapyʼaitépe itemplópe. Pe templo ha pe ehérsito ojeapyrõ ha oñemboguejy vaʼekue papado rupive mil mokõi saĩnte ary ha poteĩ ary pukukue, ha upe papado orresivi rire iherida omanohaguicha, Cristo oñepyrũ pe tembiapo omopuʼãvo pe templo Millerita, ha pe templo símbolo haʼe pe papapy cuarenta y seis, heta testígo ári.
On August 11, 1840, the angel of Revelation ten descended, and the judgment of Protestantism began. That history is repeated to the very letter.
11 jasypoapy 1840-pe, Apocalipsis diez pegua ánhel oguejy, ha oñepyrũ pe juicio Protestantismo rehegua. Upe tembiasakue oñembopyahu jey, peteĩteĩ letra peve.
In the Scriptures it is the “east wind” that sinks the ships of Tarshish, and brings down that great city Tyrus, and causes the kings and merchants to three times cry out, “woe, woe” (alas, alas). But in the passage of Isaiah we are considering, the day of the “east wind” is the day when God “stayeth his rough wind.” In this passage the “east wind” is held in check, so as to not prevent the work of the third angel; a work that is accomplished during the time of the latter rain. In this passage the subject of the “east wind” that is held in check, is identifying the latter rain, the work of the third angel, and the gathering out of God’s other children in Babylon. In that time period, the four angels are holding the four winds, during the time of the sealing of the one hundred and forty-four thousand.
Umi Escritúrape, pe “yvytu kuarahyresẽgua” omboyke hag̃ua umi várko Társis gua, omboguejy hag̃ua upe táva guasu Tiro, ha ojapo hag̃ua mburuvichakuéra ha ñemuhárape mbohapy jey osapukái: “aichejáranga, aichejáranga” (aĩ, aĩ). Péro pe pasáhe Isaías pegua ñahesa’ỹijohínape, pe ára “yvytu kuarahyresẽgua” rehegua ha’e pe ára Tupã “ojejokoha yvytu pohýi”. Ko pasáhepe pe “yvytu kuarahyresẽgua” ojejoko ani hag̃ua ojoko pe tembiapo ánhel mbohapyha rehegua; peteĩ tembiapo ojejapóva pe ama paha aja. Ko pasáhepe pe mba’e oje’éva “yvytu kuarahyresẽgua” ojejokóva rehe, ohechauka pe ama paha, pe tembiapo ánhel mbohapyha rehegua, ha pe ñembyaty hag̃ua Tupã ra’y ambuekuéra Babilóniape. Upe aravope, umi irundy ánhel ojokohína umi irundy yvytu, pe sellado ojejapo aja umi cien cuarenta y cuatro mil rehe.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Ha opa rire umi mba'e, ahecha irundy ánhel oĩva yvy irundy kórape, ojokóva umi irundy yvytu yvy rehegua, ani hag̃ua pe yvytu oipeju yvy ári, térã para ári, térã peteĩ yvyramáta ári jepe. Ha ahecha ambue ánhel osẽva kuarahyresẽ gotyo guive, oguerekóva pe Tupã oikovéva sello; ha osapukái hatãme umi irundy ánhelpe, umi oñeme'ẽva chupekuéra ombyai hag̃ua yvy ha para, he'ívo: Ani pembyai yvy, ni para, ni umi yvyramáta, peve romoĩ hag̃ua sello ñande Ruete rembiguái kuéra syváre. Apocalipsis 7:1–3.
The staying of the “east wind,” the holding of the “angry nations” and the holding of the “four winds” all occur during the latter rain, for it is the period of the latter rain that the seal of God is placed upon His people. The four winds that are being restrained by the four angels are a symbol of Islam.
Pe “yvytu kuarahyresẽgua” jeoko, umi “tetãnguéra ipochýva” jejoko ha umi “irundy yvytu” jejoko opavave oiko ama paha aja, pe ama paha ára jave niko Tupã sello oñemoĩ Itavayguakuéra ári. Umi irundy yvytu ojejokóva umi irundy ánhel rupive ha’e peteĩ símbolo Islam rehegua.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Umi ánhel oñongatu pe irundy yvytu, ojehechaukáva peteĩ kavaju pochýramo ohekáva ojepoi hag̃ua isãsogui ha oñani hag̃ua pe yvy tuichakue ári, oguerúva ñehundi ha ñemano hape rupi.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“¿Japytápa oke pe arapy opa’ỹva rembe’ýpe voi? ¿Japytápa ñane akãkangy, ro’ysã ha omanóvaicha? ¡Toikóke upéicha ñande tupão kuérape Tupã Espíritu ha ipytu oñeipejúva Itavayguakuérape, ikatu hag̃uáicha opu’ã hikuái ipo yvýre ha oikove! Tekotevẽ jahecha tape ha’eha po’i, ha okẽ strait. Ha jaha hag̃uáicha pe okẽ strait rupive, ipya’eha ndorekói límite.” Manuscript Releases, volúmen 20, 217.
We will consider these realities further in the next article, for it is “in the days of these kings”, represented by the eighth kingdom of Bible prophecy, that “is of the seven” kingdoms, that God sets up an everlasting kingdom.
Jahecháta koʼã añetegua ambueteve pe artíkulo oútavape, pórke “koʼã mburuvicha guasu ára-pe”, ojehechaukáva mbaʼyruguasu poapyha ramo marandu heʼíva Ñandejára Ñeʼẽme, “haʼéva umi siete mbaʼyruguasu apytégui”, Ñandejára omopuʼã peteĩ mburuvicharenda opaʼỹva.
And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. Daniel 2:44, 45.
Ha umi mburuvicha-kuéra árape Ñandejára yvagagua omoñepyrũta peteĩ mburuvicharenda, araka’eve noñehundimo’ãi va’erã; ha upe mburuvicharenda ndojehejamo’ãi ambue tavayguakuérape, síno omongu’ipa ha ohundipáta opaite ko’ã mburuvicharenda, ha ha’e oĩta opa ára guarã. Nde rehechágui ita oñekytĩ hague yvytygui po’ỹre, ha omongu’ipa hague pe hierro, pe bronce, pe ñai’ũ, pe pláta ha pe óro; Ñandejára guasu oikuaauka mburuvichápe mba’épa oikóta upe rire guive: ha pe ke’ẽ añetegua, ha iñemyesakã katu hag̃uaiterei. Daniel 2:44, 45.